1. Dale Ratzlaff, Sabbath in Crisis (Applegate, California, 1990), pp. 200, 218, 219.
 2. Ibid., p. 49.
 3. Ibid., p. 74.
 4. Ibid., p. 73.
 5. Ibid., p. 181.
 6. Walter C. Kaiser, “The Law as God's Gracious Guidance for the Promotion of Holiness,” in Law, The Gospel, and the Modern Christian (Grand Rapids, 1993), p. 178.
 7. C. E. B. Cranfield, “St. Paul and the Law,” Scottish Journal of Theology 17 (March 1964), pp. 43-44.
 8. A convenient survey of those scholars (Albert Schweitzer, H. J. Schoeps, Ernest Käseman, F. F. Bruce, Walter Gutbrod) who argue that the Law is no longer valid for Christians, is provided by Brice Martin's Christ and the Law in Paul (Leiden, Holland, 1989), pp. 55-58.
 9. Gerhard von Rad, “Zao,” Theological Dictionary of the New Testament, ed. Gerhard Kittel (Grand Rapids,1974), p. 845.
 10. George Eldon Ladd, A Theology of the New Testament (Grand Rapids, Michigan, 1974), p. 497.
 11. H. Kleinknech, Bible Key Words (Grand Rapids, Michigan 1962), p. 69.
 12. Pike Aboth 2:7. For other references, see H. Kleinknech (note 11), p. 76.
 13. George Eldon Ladd (note 11), p. 501.
 14. C. K. Barrett, Commentary on the Book of Romans (New York, 1957), p. 58.
 15. C. E. B. Cranfield (note 7), p. 47.
 16. Ibid., pp. 66-67.
 17. John Calvin, The Epistles of Paul the Apostle to the Romans and to the Thessalonians, trans. R. Mackenzie (Edinburg, 1961), p. 141.
 18. George Eldon Ladd (note 10), p. 541.
 19. Brice L. Martin, Christ and the Law in Paul (Leiden, Holland, 1989), pp. 53, 68.
 20. John Murray, The Epistle to the Romans (Grand Rapids, Michigan, 1982), p. 229.
 21. Greg L. Bahnsen, “The Theonomic Reformed Approach to Law and Gospel,” in Law, the Gospel, and the Modern Christian (Grand Rapids,1993), p. 106.
 22. John Murray (note 20), p. 229.
 23. Rudolf Bultmann, Theology of the New Testament (New York, 1970), vol. 1, p. 262.
 24. Philip Edgcumbe Hughes, Paul's Second Epistle to the Corinthians, in The New International Commentary on the New Testament (Grand Rapids,1962), p. 97.
 25. Ibid., p. 94.
 26. C. E. B. Cranfield (note 7), p. 58.
 27. Philip Edgcumbe Hughes (note 24), p. 104.
 28. C. E. B. Cranfield (note 7), p. 59.
 29. John Calvin, Commentary on the Epistles of Paul the Apostle to the Corinthians, trans. by. J. Pringle (Grand Rapids, Michigan, 1948), vol. 2, p. 183.
 30. C. E. B. Cranfield (note 7), p. 61.
 31. Brice L. Martin (note 19), p. 155.
 32. Ardel Bruce Caneday, “The Curse of the Law and the Cross: Works of the Law and Faith in Galatians 3:1-14,” Doctoral dissertation submitted at Trinity Evangelical Divinity School (Deerfield, Illinois 1992), p. 58.
 33. George Eldon Ladd (note 11), p. 507.
 34. Ernest De Will Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians (Edinburgh, 1962), p. 188.
 35. John Calvin, Institutes of the Christian Religion, trans. F. L. Battles (London, 1961), vol. II, VI, 2.
 36. C. E. B. Cranfield (note 7), p. 63.
 37. Ibid., p. 62.
 38. Eduard Lohse, A Commentary on the Epistles to the Colossians and to Philemon (Philadelphia, 1971), p. 116.
 39. To justify this interpretation, the phrase “cheirographon tois dogmasiv” is translated “the document consisting in ordinances.” But, Charles Masson explains that “the grammatical justification for this construction is highly debatable. . . . It should have by rule the preposition en” (cf. v. 11) to say that the document “consisted in ordinances” (LÊpitre de St. Paul aux Colossiens [Paris, 1950], p. 128).
 40. J. Huby, Saint Paul: les Êpitres de la captivite (Paris, 1947), p. 73. Charles Masson (note 37), p. 128, mentions that for Schlatter, Huby, and Percy, “the idea of the Law nailed on the Cross with Christ would have been unthinkable for Paul.”
 41. For a lengthy list of commentators who interpret the cheirographon either as the “certificate of indebtedness” resulting from our transgressions or as the “book containing the record of sin,” see Samuele Bacchiocchi, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity (Rome, Italy, 1977), p. 349.
 42. For references of rabbinical and apocalyptic literature, see Samuele Bacchiocchi (note 41), pp. 339-340.
 43. See Josephus, Jewish Wars 5, 5, 2; 6, 2, 4.
 44. Herold Weiss, “The Law in the Epistle to the Colossians,” The Catholic Biblical Quarterly 34 (1972), p. 311, note 10.
 45. William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament (Chicago, 1979), p. 811.
 46. Roberto Badenas, Christ the End of the Law: Romans 10:4 in Pauline Perspective, published as Supplement Series 10, Journal for the Study of the New Testament (Sheffield, England, 1985), pp. 79-80.
 47. Ibid., p. 34.
 48. Ibid., p. 34.
 49. Ibid., pp. 19-26.
 50. Ibid., p. 22.
 51. Ibid., p. 22.
 52. Ibid., p. 24.
 53. Ibid., pp. 25-27.
 54. For a representative list of scholars who advocate the termination interpretation of Romans 10:4, see Robert Badenas (note 46), pp. 30-32.
 55. Ibid., p. 32.
 56. Ragnar Bring, “Paul and the Old Testament: A Study of the Ideas of Election, Faith, and Law in Paul, with Special Reference to Romans 9:30- 10:13,” Studia Theologica 25 (1971), p. 42.
 57. Ibid., p. 47.
 58. C. E. B. Cranfield (note 7), p. 49.
 59. Ibid., p. 49.
 60. George E. Howard, “Christ the End of the Law: The Meaning of Romans 10:4ff,” Journal of Biblical Literature 88 (1969), p. 337.
 61. John E. Toews, “The Law in Paul's Letter to the Romans. A Study of Romans 9:30-10:13,” Ph. D. dissertation, Northwestern University (1977), pp. 219-245.
 62. Clyde Thomas Rhyne, Faith Establishes the Law: A Study on the Continuity between Judaism and Christianity, Romans 3:31, SBL Dissertation Series, 55 (Missoula, 1981), pp. 114-116.
 63. Walter C. Kaiser (note 6), p. 182.
 64. Ibid., p. 184.
 65. Ibid., p. 182.
 66. Ibid., p. 188.
 67. Roberto Badenas (note 46), p. 93.
 68. Ibid., p. 107.
 69. Ibid., p. 115.
 70. George E. Howard (note 60), p. 336.
 71. Ibid., pp. 335-336. P
 72. Daniel P. Fuller, Gospel and Law: Contrast or Continum? (Grand Rapids, Michigan 1980), p. 86.
 73. Walter C. Kaiser (note 6), p. 187.
 74. W. D. Davies, “From Schweitzer to Scholem. Reflections on Sabbatai Svi,” Journal of Biblical Literature 95 (1976), p. 547.
 75. For an informative discussion of the Jewish understanding of the salvation of Israel and of the Gentiles, see E. P. Sanders, “The Covenant as a Soteriological Category and the Nature of Salvation in Palestinian and Hellenistic Judaism,” Jews, Greeks and Christians (Leiden, 1976), pp. 11-44.
 76. Lloyd Gaston, “Paul and the Torah” in Anti-Semitism and the Foundations of Christianity, ed. Alan T. Davis (New York, 1979), p. 58. Gaston provides a most perceptive analysis of Paul's attitude toward the Law.
 77. Marcus Barth, Ephesians, Anchor Bible (Grand Rapids,1974), pp. 244-248.
 78. See D. Rössler, Gesetz und Geschichte (Neukirchen, 1960); E. P. Saunders (note 75), p. 41, concludes: “Salvation comes by membership in the covenant, while obedience to the commandments preserves one's place in the covenant.”
 79. George E. Howard, Paul: Crisis in Galatia. A Study in Early Christian Theology (Cambridge, 1979), p. 81. (144.1)